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Thera 1.68: Ekudaniya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(68):Ekudaniya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =68. Ekudāniya1= He was reborn in this Buddha-age at Sāvatthī, as the son of a wealthy councillor. Come to years of discretion, he was convinced by the majesty of the Buddha, at the presentation of the Jeta Grove, and left the world(for monkhood). Fulfilling his novice initiate, and living in the forest, he came to the Lord(Buddha) to learn. And at that time the Lord(Buddha), seeing 69 Sariputta rapt in meditation near him, broke forth into this saying(gatha): He who did dwell on highest plane of thought, etc.2 And the Monk hearing him, even when once more far away, and for a long time in the forest, kept repeating the saying(gatha) ever and presently, so that it became customary to call him 'Ekudaniya,' 'One-Saying(gatha)-er.' Now one day he got unity and concentration of mind, and so, insight expanding, he won arahantship(enlightenment). And living in the bliss of emancipation(nirvana), he was once invited by the Treasurer of the Path(Dhamma)3 to be tested in exposition, with the words: 'Friend, explain the doctrine to me.' And from long living in mind over that verse, he uttered it then again: ---- 68 Adhicetaso appamajjato munino monapathesu sikkhato|| Sokā na bhavanti tādino upasantassa sadā satīmato' ti.|| || ---- 68 He who did dwell on highest plane of thought, With zeal unfaltering, Sage, Arahant(enlightened), In wisdom's branches4 trained: - such as he is, No sorrows may disturb him, who with mind Calm and serene and clear remaines yes. ---- This became the declaration of his aññā(supreme attainment). ---- 1 So the Commentary; in the text Ekuddāniya. 2 Narrated in Udāna, iv. 7. Dhammapada, verse 259, is; by the Commentator, ascribed to the Buddha, who was commending 'Ekuddāna's' fruitful use of his one stanza. 3 A title given to Ānauda. See Ps. CCLX. 4 The Commentary emphasizes the mutual equivalence of muni (sage) and araha. It also specifies the thirty-seven 'wings of wisdom' (see Compendium, p. 179), and the three sikkhās, or trainings - viz., in morals, in jhāna or mental control, and in insight or doctrine (Ang. i. 235). In the Sutta-Vibhanga of the Vinaya-Piṭaka this saying(gatha) is put into the mouth of Panthaka the Less, to whom in the pressnt work Ps. CCXXXVI. is ascribed. The Sisters at the Sāvatthī College are represented as expecting no effective lesson when it is Panthaka's turn to teach them, since he always repeated one and the same stanza - namely, that here attributed to Ekudaniya. The Thera hears of their remarks, and forthwith gives an exhibition both of his magical power and of his knowledge of much else of the 'Buddha-word.' Upon which he reaps the Sisters' tribute of admiration. ---- 1.7-8 68 Commentary on the stanza of =Ekudāniyatthera= The stazna starting with Adhicetaso appamajjato constitutes that of the venerable Thera Ekudāniya. What is the origin? This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirhts in this and that existence, was reborn as the commander-in-chief of ogres’ army and when the Master passed away entirely into nibbāna, he became given up to grief and bewailment thus:– “There is loss, indeed, to me; difficult to have gained, alas! To me, who did not gain (the opportunity of) making such merit as offering charity and so on in the life-time of the Master. Thereupon, the disciple of the Master, named Sāgara allayed his anxiety and urged him to make reverential offering to the stūpa of the Master. He made reverential offering to the solid shrine (thūpa) for five years, passed away thence, and on account of that act of merit, wandered about his rounds of repeated rebirths among divne and human-beings even, and was reborn in a family home at the time of the Blessed One Kassapa. On having attained the age of intelligence, he approached the presence of the Master time and again (kālena Kālaṃ). At that time also the Master instructed always his disciples by means of the stanza, starting with “Adhicetaso (or lofty-mindedness).” On having heard that teaching, he became piously faithful and became a monk. On having become monk, however, he recited (parivatteti) that self-same stanza again and again. Doing his monk’s duties there for twenty thousand years, he was not able to promote distinction (for himself) owing to his knowledge (ñāṇa) not being all-round mature. On having passed away thence, however, he was reborn in the divine world and fruther on, subsequently, having wandered about his rounds of repeated rebirths but in excellent existences (sugati) was reborn as the son of a wealthy brahmin in Sāvatthi, when this Buddha arose. On having attained the age of intelligence, he noticed the power of Buddha at the time of His acceptance of the Jetavana (monastery), aptly gained pious faith, became a monk, and having done his pereliminary duties, dwelt in the forest and went to the presence of the Master. At that patucular juncture, the Master made His joyous utterance like this: “Adhiceteso (of lofty-mindedness),” on having seen the venerable Sāriputta, not far from Himself, accordingly engaged in meditatiion of ‘higher thought’ (adhicitta). Having heard it, this one joyously uttered (udāneti) that self-same stanza time and again, although he was dwelling in the forest, for a long time with the cultivation of his mind (bhāvanā); on that account his designation (samaññā) Ekudāniya arose. Then, one day, he gained one-pointedness of mind, increased devoloping spiritual insight, and attained Arahantship. Hence, has it been said in the Apadāna:– “Just after the demise (nibbuta) of Sugata Atthadassī, I was reborn in the womb of an ogre (yakkha); I attained reputation also, then. Indeed it was my misfortune (dulladdhaṃ), difficult to shine (duppabhātaṃ) and difficult to be active (duruṭṭhitaṃ); as and when my prosperity happened to exist the possessor of eye (cakkhumā) completely passed away (parinibbāyi). On having come to know my mental condition (saṅkappa) that disciple named Sāgara, desirous of lifting me up (uddharituṃ), came to my presence. O well wise one! Why are you sad (socati)? Do not be afraid (bhāyi). Conduct yourself (cara) righteously (dhammaṃ). Seed of success (bījasampadā) for all had been handed over (anupadinna) by Buddha. If whoever were to fulfil (his duty) to the self-awakened Buddha, the living (tiṭṭhantaṃ) leader of men (loka), he should offer reverentially to the relic (dhātu) of the deceased (nibbuta) even, which may be just the size of a mustard seed (sāsapa). Equally (samaṃ) the merit grows great (mahaggataṃ) in equal proportion (same) to the piety of the mind (cittapasāda); therefore, having built a solid shrine (thūpa) you should make reverential offering (pūjehi) to the relics of the conqueror. After having heard the statement (vaco) of Sāgara, I made a solid shrine of Buddha (Buddhathūpa). For five years, I looked after the most excellent solid shrine of the Sage. O Monarch of man (dvipadinda), the eldest of the world and Bull among men! On account of that act, I enjoyed prosperity and attained Arahantship. Four world-kings of great strength, endowed with seven gems, named Bhūripaññā (abundant wisdom), (I was), seven hundred aeons (kappa) ago from now. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he was dwelling with the bliss of emancipation, when, one day, on being requested (ajjhittho) thus: “Friend! Recite to me the truth (dhamma) by the venerable treasurer of truth (dhamma) in order to test his promptitude (paṭibhāṇa), he recited this self-same stanza, because of being familiar (paricita) with the same for a long period of time:– 68. Of the lofty-minded, the non- negligent, the sage, well-disciplined in the path of wisdom (mona), the sadness (sokā) of such a one as is cooly clam (upasanta) and constantly complete with mindfulness never occur (bhavanti). 68,1. There, Adhicetaso means: of one who possesses lofty mind (adhicitta): of one who is endowed with the mind superior to all ninds and with the nind of fruition of Arahantship; thus, is the meaning. Appamajjato means of one who is not negligent; of one endowed with diligence and persevering performane of sinless deeds (dhamma); thus, the statement has been made. Munino is to be construed thus:– “Yo munāti ubholoke, muni tena pavuccati he who measures out fathoming (munāti) both the worlds, on that account, he is said to be a Sage;” in this manner by fathoming measurement of both the worlds; alternatively, mona is said to be knowledge (ñāṇa); because of being endowed with knowledge (mona) reckoned as that wisdom (paññā) of the fruition of Arahantship; in other words, the canker-free (khīṇāsava) is known as a sage (muni); of that sage (munino). Mona pathesu sikkhato is to be construed thus:– trained in the path of knowledge (mona) reckoned as the knowledge (ñāṇa) of Arahantship, and in thirty seven phenomena (dhamma) of the division of enlightment (bodhi) or in three courses of training (sikkhā). This also has been said having taken the mode of progress (paṭipadā) of the preliminary (pubba) portion (bhāga). Indeed, the one whose disciplinary training (sikkhā) had all round been completed is an Arahant; therefore, from being trained in this manner, of the Sage (muni) who had atained the state of a sage by this disciplinary training; thus, in this manner the meaning should be seen here. Since also this one is thus, therefore of the Sage (muni), who is lofty-minded, by way of the minds of lower right paths and fruitions (heṭṭhimamagga-phalacitta), who is non-negligent by way of being diligent in the proper attainment (paṭipatti) of excellent enlightenment of the four noble truths, by being endowed with the knowledge of the foremost right path (magga); thus, in this manner, the meaning of these words does but fit in, (yujjati). In other words, causes of concentration of mind (padhānahetu) have been shown (akkhāta) as: “appamajjato sikkhato, from the training of not being negligent;” thus, it should be seen. Therefore, of lofty mind (adhicetaso) due to the cause of not being negligent as well as due to the cause of training (sikkhana): thus, is the meaning. 68,2. Sokā na bhavanti tādino means: Right inside (abbhantare) of such a canker-free sage there are no anxieties which constitute heart-burnings (santāpā) based on (vatthuka) separation (viyoga) from what is agreeably pleasant and so on. In other words, anxieties do not occur to a post-learner (asekkha) sage, who had attained such (tādi) characteristics (lakkhaṇa). Upasantassa means: of one camly cooled by perpetual tranquilizing of lust (rāga) and so on. Sadā satimato means: of one not bereft of mondfulness at all times; for the attainment of abundance of awareness. 68,3. Here gain, “Adhicetaso, of lofty mind;” thus by this, the trained discipline (sikkhā) of lofty mind (adhicitta); “appamajjato, (of not being negligent);” thus, by this is the trained discipline of lofty moral precepts: “munino nomapathesu sikkhato, of lofty moral precepts; “munino monapathesu sikkhato, of the sage who had been trained in the path of knowledge;” thus, by these is the trained discipline of lofty wisdom (paññā) In other words, “munino (of the sage);” thus, by this is the trained discipline of lofty wisdom (adhipaññā); “monapathesu sikkhato (of being trained in the paths of knowledge);” by this, is the proper path (paṭipadā) made of progress which constitutes the preliminary portion (pubbabhāga) of those transcendental (lokuttara) disciplined-training. “Sokā na bhavanti (anxieties) do not occur;” by means of the expression thus begun the benefits of fulfilling the displined training have been made manifest; thus, it should be understood. This self-same stanza was the very one which explains the Arahantship (aññā) of the Thera. The Commentary on the stanza of the Thera Ekudāniya is complete. ----